Volume 6, Issue 19
May 7, 2021
THIS SUNDAY: May 9, 2021
Sixth Sunday of Easter

Acts 10:44-48
Peter extends to Gentiles the invitation to become God's friends.

Psalm 98
Praising God for who God is and for what God does.

1 John 5:1-6
Our friendship with God should impel us to want to obey what God says.

John 15:9-17
Jesus tells his disciples that they are no longer 'servants' of God, but are now 'friends' of God.

Joe Adorno (EM)*
Judy Saronitman (U)
Dee Grigby (AG)
Muriel Jackson (DM)

Mary Margaret Smith (EM)
Linda Crocker (U)
Joan Roughgarden (LR)
Jan Hashizume (AG)
Vikki Secretario, Nelson Secretario (HP)
David Crocker, Carolyn Morinishi (DM)

Live Stream
9:00AM on our home page, YouTube, or Facebook accounts

* EM - Eucharistic Minister; U - Usher; LR - Lay Reader; AG - Altar Guild; HP - Healing Prayers; DM - Digital Ministry; SS - Sunday School

Daughters of the King
Thursday, May 13th
7:00 - 8:00PM
Contact Mable Antonio for login information.

Baptism, Confirmation, and Reception Services
Bishop Bob Fitzpatrick, presiding
Sunday, May 16th
8:00AM and 9:30AM

Commissioning of the Organ
Bishop Bob Fitzpatrick
Sunday, May 16th

Inaugural Organ Concerts
Adam Pajan, organist
Church Members and Donors
Saturday, May 15th
General Public
Sunday, May 16th

Champagne and Cake Reception
Church Members and Donors
Saturday, May 15th
6:00 - 7:00PM

Recurring Events
Sunday School
First Sunday of the month, 9:30 - 10:15AM
Memorial Hall

Aloha Hour
Every Sunday, 10:45AM - 12:00PM
Under lanai tent

Monday/Friday Crew
Every Monday/Friday, 8:00AM 
Church Office
Ke Akua Youth Group Meeting
1st and 3rd Wednesday, 5:00 - 6:00PM

Laundry Love
1st & 3rd Wednesday, 5:00PM
Kapa`a Laundromat

Daughters of the King
2nd & 4th Thursday, 7:00 - 8:00PM
All Saints' Rosales Opus 41 Pipe Organ
A Day of Celebration

All Saints' Episcopal Church May 16th
Commissioning of Rosales Opus 41 Pipe Organ
On May 16th we will celebrate the commissioning of our newly-rebuilt pipe organ in conjunction with a service that will include Baptisms, Confirmations, and a Reception to the Episcopal Church. It is a day for celebration as the All Saints’ `Ohana grows and develops new ways to serve our community. We are pleased to welcome Bishop Bob for the commissioning of the Rosales Opus 41 as well as the baptisms, confirmations, and reception. Please join us in-person or on-line on May 16, 2021 to celebrate this very special day.

What is happening

"First Look" Organ Concert
(Private Donor and Church Member Event)
Saturday, May 15th at 7:00PM
Limited Seating!
Please RSVP now at:
(808) 822-4267

Sunday Service and Commissioning Ceremony
(Public Event - Blessing of the Organ) 
Sunday, May 16th at 9:30AM

First Public Organ Concert
(Public event - all are welcome)
Sunday, May 16th at 2:00PM
Limited Seating!
Please RSVP now at:
(808) 822-4267
World Renowned Organist Performs at First Rosales Opus 41 Organ Concerts
Welcome Adam Pajan to All Saints'
Adam M. Pajan, organist
Adam Pajan serves on the organ faculty at the University of Oklahoma where he teaches applied organ, church music, and organ technology. He is in his fourth season as Artist in Residence at Saint John’s Episcopal Church in Tulsa where he serves as organist and choirmaster for weekly Choral Evensong services. He also assisted in the design of Schoenstein Opus 173 installed at the parish in 2018. He serves as Director of Music at Saint Mark the Evangelist Catholic Church in Norman. He received his DMA in 2014 at the University of Oklahoma following studies at Furman University and Yale University, earning the BM and MM degrees respectively. He has been a prize winner in multiple prestigious organ competitions, including the Firmin Swinnen Prize (second place) at the Longwood Gardens International Organ Competition, and first place awards at the Albert Schweitzer, Poister, Mader, and West Chester University organ competitions. His performing career has taken him across the United States and to five tours of Germany, as well as tours to England and Switzerland. He has performed at conventions of the American Institute of Organbuilders, Organ Historical Society, American Liszt Society, and the American Guild of Organists.
Welcome Our New Siblings in Christ
Bishop Bob Fitzpatrick will be here on May 16th for a much anticipated service that will include Baptisms, Confirmations, and a Reception to the Episcopal Church. It is a day for celebration as the All Saints’ `Ohana welcomes our beloved new members in Christ.

Those to be baptized:
Neva Leung
Nora Leung
Tony Leung

Those to be confirmed:

Enrico Curtis
Soloman Curtis
Marcus Punua
Herenui Punua
Leimomi Punua
Edward Punua, Jr.
Victoria Punua-Beckett (from O'ahu)
Kamakao Punua-Beckett (from O'ahu)
Those to be received:
Mark Cain

Please join us in welcoming our sisters and brothers in Christ!
For the sick and suffering in body, mind, and spirit, especially Those affected by the Pandemic,Those affected by racial violence, Willy, Donna, Bob, Heather, Glen, and those we name silently or aloud, let us pray to the Lord. ​Lord, have mercy. 

For those saints who have gone before us in the Grander Life, especially those affected by the COVID-19 virus, Paul, Donald, and those we name silently or aloud, in the hope of the resurrection, and for all the departed, let us pray to the Lord. ​Lord, have mercy. Amen.
Reflections from Kahu Kawika+
Deacons: Bridges to the World, Prophets to the Church

Acts 8:26-40
Psalm 22:24-30
1 John 4:7-21
John 15:1-8
Easter 5B
2 May 2021

Are we able to change God’s mind? Abraham haggled with God not to punish the violent cities of Sodom and Gomorrah if there were even a handful of righteous people still living there. Moses averted God’s anger from the complaining Israelites when they were wandering for 40 years in the desert. And in the book of Jonah, the very real repentance of the otherwise violent Ninevites caused God to change God’s mind away from meting out punishing calamity. So Scripture seems to support the proposition that our prayers are powerful – not just to make us calmly abide in God’s will, not just to ask God for things, but even so that God is affected by interacting and dealing with us. We can literally change God’s mind! Otherwise, it is not a true relationship, it is just a one-way street. 

When we think about it, this makes sense given the freedom of God’s Spirit to do new things. For instance, the way the ministry of Deacons came about in the early church is an example of how the Spirit can move the church into new areas. But even after that, for much of church history the church has had a hard time in knowing how to deal with deacons. This is rather surprising, given that in the years immediately following the early church they were only one of two ordained orders at that time: Bishops and Deacons. Priests only came about later on as the geographical territory of the Bishop became too large, and so they decided to ordain Priests as “Deputy Bishops” in their stead on the local level for most duties except for confirmation and the ordaining of other bishops, priests, and deacons.

I believe, though, that we get a good picture of the role of a deacon when we look at the life and ministry of Philip from our first reading from Acts 8. He actually first gets mentioned a couple of chapters earlier in Acts 6. There had been an intense altercation that threatened to break up the initial unity of the early church, when the daily distribution of food to poor widows apparently was done with preferential treatment for those who were Aramaic-speaking Jewish-Christians from Palestine versus those who were Greek-speaking Jewish-Christians from the wider Greek-speaking areas. Unfortunately, cultural and ethnic bias was as alive back then as it is nowadays! So the Apostles decided to appoint a new class of church leaders called “Deacons,” literally from the Greek for “servants.” Seven new deacons get selected for having a good reputation, for their wisdom and sense of fairness to a variety of people, and to free up the Apostles to devote themselves to prayer and to teaching the Word of God. Philip is chosen as one of the original seven deacons, and he becomes quite an evangelist, especially having a heart for those whom other Jews would have written off – for people of other cultures.

Philip as one of the original seven deacons shows us the purpose of the diaconal ministry and how it galvanizes all of us in the church to live out God’s transformation of our world. He is among the first in the early church to live out Jesus’ final command before he ascends into Heaven to his disciples in Acts 1 to spread the good news of God’s love for the world. 

Our own Mary Margaret Smith has risen to the call to train to become a deacon in God’s church, Lord willing and the Bishop consenting within two years’ time. What will be the substance of her unique ministry among us? Philip shows us two vital functions deacons have to help us all to live out our calling: (1) Deacons are a Bridge to the Wider World; (2) Deacons are Prophets to the Church.

  • Bridges to the World: Earlier in this same chapter of Acts 8, we read that Deacon Philip leaves Jerusalem and goes on up to Samaria, the main city of the much-despised Samaritans. Many Jewish people at that time see the Samaritans as “half-breeds,” distantly related to Jews and even worshipping the one God but in their own fashion and not based from the Jerusalem Temple. Jewish people would see Samaritan religion as a corruption of Judaism. Ironically, this overlaps a lot with the tension today between Palestinians and Israelis – in fact, the area of the West Bank largely sits in the same area as that of the Samaritans in Jesus’ time. Philip as a deacon takes the courage to cross the great cultural and ethnic divide. He doesn’t ask the Samaritans to change who they are or even how they worship, except to invite the love of Christ into their lives. He becomes a bridge-builder between Jews and Samaritans in bringing these two alienated groups together in the name of Christ. In this way Philip also fulfills Jesus’ word in our Gospel reading today from John 15 – to be branches connected with each other through our connection to the one Vine, Jesus.

While not all of us are called to be deacons, we all benefit from the role of deacons who often perceive the needs of the world around us and out of compassion spur the rest of the church forward. Deacons help all of us to care for our wider world.

  • Prophets to the Church: The other function of deacons is to challenge the wider Church to wake up, look outward, and take concrete compassionate action. Philip does this in our reading from Acts 8 today by his welcome and hospitality to someone whom the early church would have rejected out of hand: the Ethiopian Eunuch.

Philip’s initiative reflects Jesus’ last command to the disciples just prior to his ascending into Heaven at the start of the book of Acts: Jesus tells the disciples to expand the message of God’s love progressively beyond the Jewish people of Palestine. Jesus tells his disciples to make his message of salvation known in Jerusalem, Judea, Samaria, and to the ends of the earth (concentric circles of the Spirit’s new work). In fact, the whole story of the book of Acts is the fulfillment of Christ’s final command to the original disciples: That salvation is no longer just for a chosen few, not just for a certain race of people, not just even for “good” people, but available for everyone, no matter who they are. There are no second-class citizens in Heaven.

But this could not have been easy for Philip, especially when God tells him to go down to the Gaza road and meet up with the Ethiopian official. Eunuchs were not accepted earlier in Scripture. Both Leviticus 21:20 and Deuteronomy 23:1 prohibit eunuchs from even being allowed to come to worship at the Temple, being seen as somehow “incomplete” or “less-than-perfect.” As a consequence, eunuchs become much despised, seen as less manly, and regarded as imperfect in Judaism. Jesus, though, actually affirms the way of life of a eunuch, in Matthew 10:12: “For there are eunuchs who have been so from birth (due to their orientation from birth), and there are eunuchs who have been made eunuchs by others (castrated in order to serve at a king’s harem), and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven (those who make a vow to live celibate lives). Let anyone accept this who can.”

And Philip as a deacon has the compassionate heart of Jesus. He challenges the assumptions of both Judaism and Early Christianity to bring God’s love beyond borders. While the Ethiopian Eunuch would have been a well-off and powerful official (has his own chariot, access to his own expensive scroll of scripture from the prophet Isaiah, and serves as a sort of Prime Minister behind the Queen), in Jewish society he would have been regarded as a foreign God-fearer – someone who believed in the God of Judaism but would not have been allowed beyond the first court of the Temple in Jerusalem. Coupled with being a eunuch, he would not have had the same access as other people had. Maybe that’s why he had to read the scroll while riding along in his chariot – if he couldn’t do so in the Temple!

Funny that the Ethiopian official happens to be reading from Isaiah 53 – just a few chapters later in Isaiah 56:3-7 (and probably in the same scroll he is reading) we find these affirming words:Do not let the foreigner joined to the LORD say, ‘The LORD will surely separate me from his people’; and do not let the eunuch say, ‘I am just a dry tree.’ For thus says the LORD: to the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast my covenant – these I will bring to my holy mountain (the Jerusalem Temple), and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.”

Maybe that is why, out of all the places in the Bible the official could have been reading from, he is reading about the Suffering Servant in Isaiah 53, a key passage from Holy Week leading up to Jesus’ crucifixion on Good Friday: about someone acquainted with grief, much despised by others, and who suffered due of his love for God.

Philip crosses boundaries of race, ethnicity, and orientation to clarify God’s love that the Official had been reading about in the scroll of Isaiah – something written 500 years earlier but still hard for many in Philip’s time to accept, that the “Man of Sorrows” in Isaiah 53 would pave the way for the welcoming of others who have suffered for being perceived as being beyond the pale of God’s love before. Philip thus challenges his own early church to push the boundaries, as Jesus had told them all to do back on Acts 1 with those concentric circles – that no one and nowhere is beyond the scope of God’s love and acceptance.

Thank God for deacons like Philip – who have a vision for compassion for the world and who challenge and galvanize the rest of the church to go beyond its walls to make God’s love known and felt to others. May we honor our deacons, have the courage to step out of our comfort zones to show God’s love and care beyond ourselves, and live into our calling as God’s ambassadors of love and grace to a needy world. Amen.
The Ascension of Christ, or Ascension Day
May 13, 2021
Ascension Day is the occasion on which the risen Christ is taken into heaven after appearing to his followers for forty days (Acts 1:1-11, Mk 16:19). The Ascension marks the conclusion of Jesus' post-resurrection appearances. It is the final elevation of his human nature to divine glory and the near presence of God. The Ascension is affirmed by the Nicene and Apostles' Creeds. The Ascension is celebrated on Ascension Day, the Thursday that is the fortieth day of the Easter season. It is a principal feast of the church year in the Episcopal Church.

The Relationship Between Hospitality and Stewardship

September 20, 2020
How does our understanding of abundance and scarcity impact our ability to be hospitable? What traits do generosity and hospitality share? What makes you feel like you’ve been welcomed? What does radical welcome look like? Join the Reverend Sarah Fisher, Rector of St. Catherine’s, Marietta, Georgia and the Reverend Debra Bennett, Rector of Our Savior, Akron, Ohio as they explore the relationships between abundance and generosity in this ten-minute dialogue.
Gratitude Gone Wrong: A Lesson In Being Thanked

May 5, 2021
Heather L. Melton, staff officer for the United Thank Offering
Over the past few weeks, I’ve been thinking a great deal about moments when our desire to be grateful has gone wrong. May is time where many people are recognized and thanked for their participation, support or achievements, but for those doing the thanking, this can cause anxiety, because who hasn’t forgotten someone when thanking a group, or who among us hasn’t been forgotten?

My experience of being forgotten really shaped my opinion of gratitude. It happened in my early 20s. I was working at a church in Boulder, Colo., and I was perhaps overly determined to prove my worth beyond my parish. I signed us up to host a training event for the diocese. I attended every planning meeting, took copious notes, and went over the top with all the things I signed up for, from making custom signs for each confirmand and their family to ensuring that the space was hospitable and ready for everyone. When the day arrived, I got to church hours early to make sure it was perfect. 

The day ended with a beautiful worship service. I had made the bulletins, arranged all the volunteers and was the lector. I will never forget sitting next to my rector during the service, feeling very proud of myself. During the announcements, the canon pulled out a box full of flower bouquets to thank those who had organized the event. I remember that I moved to the edge of my seat, ready to be thanked and recognized. I remember slinking back into my seat as I watched the last bouquet leave the box, and my name had not been called. I remember my priest reaching around the wooden divider in our stalls to squeeze my hand, wordlessly acknowledging that he knew I was feeling some big feelings. I think he probably reasoned that I was hurt or angry that I was overlooked, but in fact, I was embarrassed at how much I had wanted to be thanked. 

One of the things I’ve heard for years is that you should never thank anyone by name because you will forget someone. The experience I had over 20 years ago still stings when I retell it, mostly because it is embarrassing how much I wanted those flowers and how I was driven to make the event special because I wanted to be recognized. I learned a lot in that moment, and it continues to shape my ministry and life. 

Perhaps the most important thing I learned is to be discerning about why I am doing something, asking what is my motivation behind the action? If I’m doing it to be recognized, I probably should stop doing it. But that experience of not being thanked publicly when others were didn’t make me want to not thank people, it made me want to thank people more frequently and in a variety of ways. 

The story doesn’t end there in my “shame storm” (as Brené Brown calls it). The next day was Sunday, and I had my job to do. I remember coming to work and stopping by my office before heading into church. I remember feeling down still about my whole motivation and behavior (and if we’re being honest, I’m sure I still wanted those silly flowers) but showing up is how we move through it. When I opened the door to my office, there on my desk was a beautiful jar full of flowers from someone’s yard and a note that said, thank you for all you did yesterday. There was no signature, and the handwriting wasn’t familiar. I stood there in awe. Someone had noticed how hard I worked, and modeled gratitude in a new way for me. Gratitude doesn’t always have to be flashy, and it can come from unexpected places. In that moment, I felt seen, and I felt loved in a more profound way than had I received flowers the day before. I will never forget that moment, and I will always give thanks for the person who took a moment to give me this gift.

Here’s the thing: If we allow our fear of forgetting someone to stop us from thanking people, then we’ve missed the point of gratitude. Gratitude is messy. When we say thank-you to someone for something they did or simply for who they are, it is acknowledging that they are a gift to us and to our community in a way that we cannot repay. Gratitude is the act of naming that we were made for each other and that we can’t do any of this alone. If we do something in the hopes of being thanked or recognized, then the gratitude we receive is likely hollow because the gift we gave had strings attached; the gift was conditional, which means it wasn’t a gift at all. I think it’s why the rich young man struggles when Jesus tells him to go and give everything away. He was shocked that his list of good deeds wasn’t enough to gain entrance into the Kingdom of Heaven. 

Years ago, when I was a parish priest, I took the parish directory and wrote in it something each person contributed to the life of the congregation. I grouped these things into 12 categories and each month for a year I thanked people by name. It shifted the energy in our church; people signed up happily to do things they did begrudgingly before. They were willing to try new things, knowing that they would get thanked regardless of the success of the project. I thanked people in the newsletter, the bulletin and publicly. I made sure that no matter how busy we were, that everyone was seen, even if for just a moment. 

We cannot let experiences of hurt around gratitude stop us from doing the work of practicing gratitude. We cannot let fear stop us from giving thanks. Our faith is rooted around the Eucharist, which uses a prayer called The Great Thanksgiving — practicing gratitude is at the core of who we are as people created in the image of a loving and grateful God. So this month, as transitions take place in your life or community, be sure to take a moment and recognize them, give thanks for them in big and small ways. When you do, even if you forget someone, you are doing the work God has put before us of receiving the gift of the people who make up our messy communities. Trust that if you do forget someone, the Holy Spirit will show up, just like it did for me.
Commission Urges Removal of Sewanee Theologian from Calendar of Saints Over White Supremacist Writings

David Paulsen
May 3, 2021
William Porcher DuBose was a professor and dean at the University of the South’s School of Theology in Sewanee, Tennessee. Photo courtesy of the William R. Laurie University Archives and Special Collections at the University of the South

[Episcopal News Service] Every year on Aug. 18, Episcopalians are invited to pray a collect that honors theologian William Porcher DuBose for his God-given “gifts of grace to understand the Scriptures and to teach the truth as it is in Christ Jesus.”

A century after DuBose’s death in 1918, this seminary professor and dean is regarded as an Episcopal saint whose feast day is one of more than 150 such “lesser feasts” on the church’s official calendar. The short biography for DuBose in the church’s published volume of “Lesser Feasts and Fasts” describes him as “among the most original and creative thinkers The Episcopal Church has ever produced.” The entry on DuBose also briefly mentions his service in the Confederate Army during the Civil War.

In the past year, however, researchers have highlighted other aspects of DuBose’s life that cast doubt on his fitness for a feast day. His family once owned hundreds of slaves, and long after slavery was abolished, DuBose offered unapologetic defenses of that system of racial oppression while espousing white supremacy in some of his writings, even praising the early Ku Klux Klan.

Those writings now form the backbone of a recommendation by the church’s Standing Commission on Liturgy and Music, or SCLM, to remove DuBose’s feast day from the church calendar – a rare and likely unprecedented repudiation of a church-anointed saint. “As the church continues to strive against white supremacy and the sin of racism, we must not raise as examples of heroic service those who in their lives actively worked to devalue whole classes of human persons,” the SCLM said in its Blue Book report to General Convention, which meets next in July 2022.

The push to revoke DuBose’s feast day comes amid parallel moves by the University of the South in Sewanee, Tennessee, where DuBose was appointed the second dean of the School of Theology in 1894. The seminary, after researching DuBose’s published and unpublished writings, announced this month that it was removing his name from its annual lecture series.

DuBose’s past statements on slavery and race “were incompatible with the kind of example and image that we wanted to hold up to be imitated,” the Very Rev. James Turrell, Sewanee’s seminary dean, told Episcopal News Service. Turrell, who also serves on the SCLM, sees DuBose’s feast day as similarly undeserved.

“Who we choose to memorialize in our calendar is a reflection both on the people that we are remembering but also a reflection on those doing the remembering,” Turrell said. “I think one of the things that we have been coming to grips with, both in the wider church but also here at Sewanee, is the unspoken assumptions that we once made that came out of a frankly structurally racist past.”

SCLM members told ENS their recommendation is based in the criteria approved by General Convention for adding and deleting feast days. The calendar “commemorates those who were, in their lifetime, extraordinary, even heroic servants of God and God’s people for the sake, and after the example, of Jesus Christ,” according to one of the criteria.

DuBose may have passed that test in past church leaders’ eyes, but the SCLM in its recommendation for removal concluded his white supremacist writings now disqualify him, especially in light of the widespread secular protests in the past year against racial injustice and the racism inherent in American institutions.

“DuBose was a sort of self-avowed white supremacist,” the Rev. Paul Fromberg, chair of the SCLM, told ENS. “He was not repentant of white supremacy, and in fact, he wrote in his secular writings in support of white supremacy.” None of the people on the church calendar were perfect human beings, Fromberg said, but “when it becomes clear that people on the calendar become a scandal to the church, they have to be removed.”

That a long-dead Episcopal theologian has become a church scandal in 2021 further points to the ways The Episcopal Church is placing racial reconciliation work at the center of its contemporary mission and ministry in the world.

“I think we as a denomination are paying a lot more attention to reparation and reconciliation,” the Rev. Scott Slater told ENS. Slater is canon to the ordinary in the Diocese of Maryland, where he has helped draft resolutions committing the diocese to racial reparations.

The diocese also is preparing to host the 80th General Convention next year in Baltimore. In July 2020, Slater wrote to Fromberg requesting that he and the chair of a church committee on racism consider drafting a General Convention resolution “addressing whitewashed histories in commemorations.” He raised specific concerns that the biographical information in “Lesser Feasts and Fasts” overlooks DuBose’s white supremacist views.

At the time, Slater was researching DuBose’s life and writings in preparation for a sermon he was scheduled to preach on DuBose’s feast day. A version of that sermon was posted to Episcopal Café last year on Aug. 18.

“Perhaps he was a brilliant theologian, but not enough to prevent him from racism,” Slater wrote. Even in DuBose’s later years, “his attitude of white supremacy continued within the security of his privilege.”

Slater’s article drew partly on the research of the Roberson Project on Slavery, Race, and Reconciliation, which Sewanee launched in 2017 to examine the Episcopal university’s origins in Southern slaveholding society and its history of complicity in other racist systems. The Rev. Benjamin King, a professor of Christian history in Sewanee’s School of Theology, specifically scrutinized DuBose’s life. When the School of Theology announced on April 13 that DuBose’s name would be removed from the school’s annual lecture series, King defended that decision.

“Theology always arises in a context,” King said in a press release announcing the decision. “Even if DuBose’s theology retains an international reputation, his writings on this region and on race bear witness to his context. DuBose is not the name that best represents our context and what the School of Theology and our alumni have to offer the 21st-century church.”

DuBose was born in 1836 in South Carolina into a wealthy family. By 1860, the family’s slaveholdings totaled 204 Black men, women and children, according to Sewanee’s research. “Lesser Feasts and Fasts” says DuBose was ordained a priest in 1861 and served the Confederacy as both an officer and a chaplain.

The University of the South was founded in 1857 but didn’t begin enrolling students until after the Civil War, in 1868. DuBose began teaching at Sewanee in 1871 and was appointed dean of the School of Theology two decades later. He went on to publish seven books, including the autobiographical “Turning Points in My Life” in 1912. The books, which first brought him international acclaim, “treated life and doctrine as a dramatic dialogue, fusing the best of contemporary thought and criticism with his own strong inner faith,” according to his “Lesser Feasts” biography. “The result was both a personal and scriptural catholic theology.”

Though mostly mining theological ideas, he also once wrote that slavery in the South was “no sin to those who engaged in it.”

“The South received and exercised slavery in good faith and without doubt or question, and, whatever we pronounce it now, it was not a sin at that time to those people,” DuBose wrote in a Sewanee Review article commemorating the 1902 death of Confederate Gen. Wade Hampton. “Liable to many abuses and evils, it could also be the nurse of many great and beautiful virtues.”

DuBose acknowledged that abolishing slavery was “a necessary step in the moral progress of the world,” but slavery had been “a sin of which we could not possibly be guilty.” He also suggested in the same article that Black former slaves were inferior and that downtrodden white Southerners would “come to the top” of society, like oil rising above water.

The SCLM, in its proposal to remove DuBose from the church calendar, alludes to other examples of DuBose’s espousing white supremacy as late as 1914, and it cites a passage in his unpublished memoirs praising the formation of the KKK during Reconstruction: “It was an inspiration of genius – the most discreet and successful management of the situation that could have been devised.”

DuBose, the SCLM concluded, “remained unrepentant for the South’s slaveholding past” and “clung to the ideology of the slaveholding Confederacy.”

It isn’t clear precisely when DuBose was granted Episcopal sainthood. Turrell, the Sewanee seminary dean, found a liturgical reference to DuBose’s feast day as far back as 1971. The feast day was absent in a 1963 publication. The calendar’s criteria for additions call for a waiting period of 50 years after a prospective saint’s death, though that requirement sometimes is waived to consider more recent candidates. DuBose would have first qualified for a feast day in 1968.

The Episcopal Church’s Constitution states the process for removing an individual from the calendar is the same as the process for adding someone: approval by two consecutive General Conventions. That means if General Convention votes next year to delete DuBose’s feast day, he would remain on the calendar at least until 2024, when General Convention could vote a second time for the removal. ENS searched General Convention resolutions and could find no prior example of a saint being removed from “Lesser Feasts” since it was first approved as part of the major revision of the Book of Common Prayer in 1979, nor were several current and former SCLM members able to cite such a removal.

The facts about DuBose’s life may not have changed since he was added to the calendar, but the church has changed, said Fromberg, the SCLM chair.

“The church is not static. The Episcopal Church is continuing to evolve,” he said. “We are learning every day how to walk the way of love. We are learning how to appreciate the saints of the church, and so with greater learning comes greater responsibility.”

Such commemorations are called “lesser feasts” to differentiate them from Sunday worship and the calendar’s major holy days. Christmas and Easter, for example, are among the church’s seven principal feasts. Other major feasts mark moments in Jesus’ life, such as the Annunciation and the Transfiguration. Each apostle’s feast day is a major feast on the calendar, as are the secular holidays of Independence Day and Thanksgiving.

Most days of the year, though not all, have a major or lesser feast assigned to them. Sundays and major feasts take precedence in the lectionary. On other days, worship leaders may, but aren’t required to, celebrate the lesser feasts. The lectionary offers propers – designated biblical lessons, psalms and collects – to honor the saint whose life is commemorated by the feast day, typically on the person’s date of death. The saints range from influential 13th-century Italian theologian Thomas Aquinas to Harriet Bedell, a 20th-century American deaconess and missionary.

The last full revision of “Lesser Feasts and Fasts” was approved in 2006. In 2018, the SCLM proposed a new, expanded edition of “Lesser Feasts” in response to calls for a calendar that “better reflects the diversity of the church.” The existing calendar of feasts honors far more white men, especially bishops and priests, than women, people of color or lay leaders.

The proposed calendar would have drawn from the additional biographical entries contained in a supplemental church text called “A Great Cloud of Witnesses,” and it would have broken the new list of lesser feasts into two tiers. DuBose would have been among the Episcopal saints relegated to the second tier, labeled “supplemental/local commemorations.”

Although the 79th General Convention approved adding Thurgood Marshall, Pauli Murray and Florence Li Tim-Oi to the calendar, it shelved the SCLM’s broader proposal. Instead, it voted to maintain the existing list of lesser feasts while allowing some additional feasts for trial use and giving the SCLM more time to plan for the single, expanded calendar that it now is proposing to the 80th General Convention. “A Great Cloud of Witnesses” was made available to congregations, but General Convention stopped short of putting any canonical authority behind commemorations of those individuals.

For now, DuBose remains the only name on the calendar for Aug. 18, but at least two others have been considered for that date. “A Great Cloud of Witnesses” also honors Artemisia Bowden, a Black woman from North Carolina who was chosen in 1902 to lead an Episcopal vocational school for Black children in San Antonio, Texas. The school grew to become today’s St. Philip’s College, a historically Black community college.

Another potential candidate for Aug. 18 is Rosa Judith Cisneros, a Salvadoran lawyer and human rights activist who was kidnapped and killed on that day in 1981. She is remembered as an Anglican lay leader who provided legal and other assistance to El Salvador’s rural poor. Cisneros was proposed for “A Great Cloud of Witnesses” in 2015 and “Lesser Feasts” in 2018 but has yet to be approved for either calendar.

In 2019, Kathleen Moore was preparing for her ordination as a deacon in the Diocese of Vermont when then-Bishop Thomas Ely emailed her and let her know that, because it was scheduled for Aug. 18, the name of the man honored on that feast day would be printed on her ordination certificate: William Porcher DuBose.

“I did a quick Google search, and I was really concerned and really not comfortable with it,” Moore, now a priest in the Diocese of Northwestern Pennsylvania, recalled in an interview with ENS. “That was not a model of a lived vocation in the church that I wanted on this certificate forevermore.”
The Rev. Kathleen Moore, center, is joined on Aug. 18, 2019, in Vermont for her diaconate ordination by, from left, the Rev. Scott Neal, Bishop-elect Shannon MacVean-Brown, Vermont Bishop Thomas Ely and the Rev. Lee Crawford. Photo: Diocese of Vermont

Moore said she asked Ely and he agreed to allow Cisneros’ name on her certificate instead of DuBose’s. “I loved that she was a lay leader, she was an activist, she was concerned with the rural poor,” Moore said. “A lot of things felt really right about it, and I got reading a bit more about her and found her to be an inspiring Christian.”

Moore serves as a supply priest while working full time as communications manager for Canticle Communications. She said she supports the effort to remove DuBose from the calendar but not because she thinks DuBose is beyond redemption.

“This is not saying that we don’t think God has DuBose,” she said. “But it doesn’t mean that we need to put him forward as a model of Christian living, which is really what the calendar is all about.”

– David Paulsen is an editor and reporter for Episcopal News Service. He can be reached at dpaulsen@episcopalchurch.org.
‘Live, Study, Pray’ Project to Connect Student Housing with Episcopal Campus Ministry at University of Georgia

David Paulsen
May 6, 2021
From left, the Rev. Robert Salamone of Emmanuel Episcopal Church; the Rev. Clayton Harrington, campus missioner; the Rev. Nikki Mathis of St. Gregory the Great Episcopal Church, and Diocese of Atlanta Bishop Robert Wright attend the groundbreaking in April for the Wright House residences and new Episcopal Center on the University of Georgia campus in Athens. Photo: Diocese of Atlanta

[Episcopal News Service] The Episcopal campus ministry at the University of Georgia in Athens is undergoing a dramatic transformation, and the disruptions caused by the pandemic are only part of the story.

In March, the Diocese of Atlanta demolished a church building at the center of the campus that had housed the Episcopal Center, though Episcopal students hadn’t gathered or worshiped in the building since the first surge in COVID-19 cases a year earlier. In place of the church, construction is underway on a new residential building, which the diocese is touting as an innovative “live, study, pray” approach to student housing.

The building will be named the Wright House after Atlanta Bishop Robert Wright, in recognition of “his steadfast support for children, youth, and college ministries,” according to a news release. It will have 123 student bedrooms across four above-ground stories and plans to welcome students of all faith backgrounds starting in fall 2022. Amenities will include a roof deck, a fitness facility, a coffee bar, study areas, shared kitchen space and on-site parking. An expanded, multiuse chapel space will accommodate the diocese’s growing campus ministry while also serving as a kind of community center for the building’s residents.

The Rev. Clayton Harrington, the diocese’s campus missioner for the past three years, will move into the building’s separate chaplain’s residence when it opens, making him more available to students, especially those seeking pastoral care.

“If you talk to students, they will tell you being a student is stressful,” Harrington told Episcopal News Service. Basing a chaplain in the building adds “another layer of support where they know that if they are in crisis there is somebody present that can help.”

The development broke ground in April at a ceremonial event attended by Wright, who called it “an amazing project and a new concept for college ministry” in a written statement released by the diocese.

Valued at $18 million, the development is being overseen by Atlanta-based Pope & Land Real Estate and by the Rev. Lang Lowery, an Atlanta priest who specializes in guiding church development projects in dioceses across The Episcopal Church. This project was structured to provide a “moderate return” on the diocese’s investment by enlisting equity partners to share the upfront costs, Lowery told ENS. The diocese will continue to own the property and is hiring CollegeTown Properties to oversee leasing and management.

“One of our big assets across The Episcopal Church are our college ministries,” Lowery said, especially ministries like the one at the University of Georgia that are centrally located on campus. “It’s at the intersection of everything.”

The new residences will be near dining halls, freshman dorms and a bus line. Their proximity to the rebuilt Episcopal Center is billed as a central amenity to Episcopal students, Lowery said, though the “live, study, pray” concept transcends religious affiliations. He called it a “community of inclusion.”

“You don’t have to be a practicing Episcopalian, but we do want you to be intentional about your studies,” he said.
An architectural rendering shows the Wright House, which is being developed at 980 Lumpkin St. in Athens, Georgia, at the heart of the University of Georgia campus. Photo: Diocese of Atlanta

Students’ normal study habits were upended in March 2020 when the onset of the pandemic forced universities everywhere to move classes online. The Episcopal Center’s ministry to Georgia students also moved online during the final months of the previous academic year, which “made staying connected trickier,” Harrington said.

This academic year, students returned in the fall to a hybrid learning setup, with some classes still held online. Others met in person with students and faculty following public health guidelines, like distancing and mask-wearing, to slow the spread of the coronavirus.

When Harrington took over as campus missioner in 2018, a core group of fewer than 10 students regularly attended the ministry’s community meals, worship services and formation activities. In two years, the ministry rebounded to the point that gatherings at the Episcopal Center regularly drew 30 to 35 students. Despite the pandemic’s disruptions, many of those students remain engaged with the ministry online, and they have flocked this year to the in-person services that Harrington offered outside the Episcopal Center.

After the Episcopal Center was razed, Harrington began organizing limited indoor gatherings this spring through an arrangement with the campus’ Presbyterian Center. Episcopal events will continue to be held there until the new Episcopal Center is completed. He also encourages Episcopal students to attend Sunday services at one of the two Episcopal churches in Athens. Harrington, in addition to his campus duties, serves part time as associate rector at Emmanuel Episcopal Church.

Though reluctant to sound nostalgic, Harrington said he and the students he serves long for a return to the kinds of personal interactions and communal spaces that they had taken for granted before the pandemic. When the new Episcopal Center opens in fall 2022, “I think there will be a kind of sense of homecoming,” he said.

Lowery declined to elaborate on details of the development’s financing, citing confidentiality agreements with the diocese’s equity partners. The diocese chose not to maximize its potential revenue from the student residences, he said, so that it could invest more in its campus ministry while also keeping rents reasonable for students. Lowery estimated bedrooms, each with its own bathroom, could rent for up $1,200 a month, though a final rate has not yet been set. By comparison, living in a typical residence hall costs $6,292 this academic year, according to the university.

The diocese also is developing a needs-based scholarship program to assist students who want to move into the Wright House when it is completed but who aren’t able to afford the cost.

The Episcopal students who are involved with the campus ministry responded with excitement to the announcement last month of the plans for a dynamic new building on the site of the former Episcopal Center. “It was a high note to be able to announce this at the end of a difficult year,” Harrington said.

He, too, is looking forward to moving into the new building with his 11-year-old poodle, Talya. He already has visions of celebrating Holy Eucharist in midweek evening services in the chapel and bringing in tables and chairs for regular community meals.

“Everybody’s welcome, and we don’t just say that. That actually means something,” he said.

– David Paulsen is an editor and reporter for Episcopal News Service. He can be reached at dpaulsen@episcopalchurch.org.
Five Years After the TRC Report, Reflections on Reconciliation 

JOELLE KIDD, Anglican Journal
May 5, 2021
A young participant in the TRC's Walk for Reconciliation in Ottawa, May 31, 2015. Photo: Andre Forget

‘Every step … uncovers something else to do’

[Anglican Journal] Five years after Canada’s Truth and Reconciliation Commission (TRC) released its final report and 94 Calls to Action as a response to the legacy of Canada’s Residential School system, the Anglican Church of Canada’s national Indigenous archbishop and reconciliation animator say progress on reconciliation has been mixed.

“I think that there are some things that have gone much better than I would have imagined,” says National Indigenous Anglican Archbishop Mark MacDonald. “There are other things that I thought would change more rapidly that haven’t changed at all.”

MacDonald says that over the past five years he has seen a “substantial change in the way in which, overall, people perceive Canada and the way that the church in particular sees its work.”

“There’s been a massive kind of deconstruction of the way in which the church has seen its relationship to Indigenous peoples, and that has been very, very significant,” he adds. Thanks to the TRC, elements of Canada’s past and treatment of Indigenous peoples which had previously been “well hidden” are now “general knowledge.”

For Melanie Delva, the Anglican Church of Canada’s reconciliation animator, the 94 Calls to Action included in the TRC report have been a valuable tool for education as well as action.

“If it had just been a report, let’s face it: a lot of Canadians—a lot of Anglicans—would not have read the report…. Even the executive summary is 600 pages. But the 94 calls are more accessible, and I think that the calls … end up teaching history as well.” When Delva teaches the calls in workshops, she says, it often leads to questions about the history of Canada’s and the church’s relationships with First Nations, Inuit and Métis peoples.
Anglicans take part in the 2015 Walk for Reconciliation. Photo Andre Forget

There have been many positive changes in the past five years, Delva says. “We do territorial acknowledgments, there is UNDRIP [United Nations Declaration on the Rights of Indigenous Peoples] legislation in British Columbia now, there are First Nations who have their own child welfare systems within their nations,” she notes. Yet the work is about more than checking off which calls to action have been fulfilled.

“The success or failure, for me, is more relational, is more the ‘hearts and minds.’ And I need to acknowledge that that is not how I started this work—that’s been taught to me by Indigenous folks.” When she began her role as reconciliation animator, Delva says, “the first thing I was encouraged to do was to make a list of the calls to action and check off the ones that we had completed. So that was kind of my first job. It’s written into my job description that I am supposed to track progress on the calls to action. So in my own mind, the success or failure has been, at times—and on my bad days still is—how many of these can I check off as ‘completed’?”

That checklist mentality is common in Canadian society at large, she says. But she has tried to transition her work to be more interpersonal, relational, and tied to spiritual care.

“For me, it’s always been a spiritual journey…. This was never about a checklist from a report. This has always been about us as a church entering into reconciliation because Jesus calls us to it…. The challenge for me is reminding people that we do this because it’s what Jesus called us to—otherwise, we’re another social service organization. For me, I think the challenge is reminding the church to dream dreams, to be open to visions, and to not be afraid when things we weren’t dreaming and visioning happen anyway.”

MacDonald says “blocks” remain in people’s minds and hearts. “There are blocks in the way that people are built, in habits of mind and heart and culture—not just in the minds and hearts of Western or white institutions, but also in Indigenous institutions and minds and hearts—that keep things the way they are…. So although I’m very happy with what has been accomplished, and on some levels, grateful and astonished, at other levels, I look and say, ‘Boy, we have a lot to do.’ Because every step forward uncovers something else to do,” he says.

In the past five years, MacDonald says, the Anglican Church of Canada has undergone some unimaginable changes. Many of these took place at General Synod in 2019: MacDonald points to the creation of the self-determining Indigenous church, and the designation of National Indigenous Anglican Bishop as an archiepiscopal position.

“What it said was, that freedom that we give to the Indigenous people has the same authority as anything else in the Anglican Church of Canada…. That’s an amazing thing.” Even a few months before it happened, MacDonald says, he “wouldn’t have imagined it possible.”

“The House of Bishops—they can’t even agree on when to have lunch … and they voted unanimously for this!” he says with a laugh. “I think that’s an extraordinary measure of progress.”

“I think this could not have happened but for all kinds of grassroots work of compassionate caring and sharing and trust-building and all sorts of other things. So the work of, you know, really, hundreds and hundreds of people, and also, I’ve been saying, the movement of the spirit…. The church has a very extraordinary consensus in support of Indigenous rights, in support of the calls to action.”

Advocating for UNDRIP 

On Dec 15, the fifth anniversary of the final report’s release, TRC commissioners Senator Murray Sinclair, Chief Wilton Littlechild and Dr. Marie Wilson released a statement criticizing the federal government’s “slow and uneven” implementation of the 94 Calls to Action and advocating for legislation to implement UNDRIP in Canada.

“Essential foundations for reconciliation have yet to be implemented, despite government commitments,” the commissioners wrote, adding that this five-year mark “is not an anniversary for celebration, but one for national honesty, and urgent and meaningful action.”
Participants in traditional dress gather at a TRC national event in Vancouver, 2013. Photo: Marites Sison
MacDonald says he agrees with this assessment. “I think that they’re right … and I think that’s a shame. Rhetoric is good, but you can wish for a little bit of action amidst the rhetoric. I would score the government high on rhetoric and low on action.”

Delva, too, says Ottawa’s approach has been marked by a mismatch of rhetoric and action. She believes it actually does more harm. “I would rather a government say, ‘We’re not interested,’ rather than having them say, ‘This is the most important relationship that we have,’ and then do some of the things that they have done. I think it breaks trust. It makes things far worse.”

It’s been “difficult and frustrating,” she says, to try to work in the same space while the government fails on these accounts. “[For] those of us who are trying to do the work in a good way, when the government of Canada takes a word like ‘reconciliation’ and makes it a part of a party platform and then fails on that, those of us who also carry that torch—maybe by a different name—fall with them in some way…. I’ve been told on more than one occasion that reconciliation is a dirty word, so I shouldn’t tell people what my role is. So I don’t. I say, ‘I work cross-culturally building bridges between communities.’ I don’t say I work in reconciliation anymore, because that word has been co-opted and failed.”

In their statement, the TRC commissioners commended the federal government’s commitment to establishing a National Council on Reconciliation and passing legislation to implement UNDRIP. “Yet, even now, nothing is certain,” the statement says. “In fact, six provinces have called for the implementation legislation to be further delayed, despite the extensive debates around the UN Declaration that have taken place in Canada since its adoption by the United Nations in 2007.”

Asked by the Anglican Journal for a response to views expressed by MacDonald, Delva and the TRC commissioners, the office of Minister of Crown-Indigenous Relations Carolyn Bennett provided a link to the minister’s own statement on the anniversary of the TRC report.

In her statement, the minister said that 76 of the 94 Calls to Action are the sole or shared responsibility of the federal government, and that “eighty percent of these are completed or well underway.”

“Federal legislation respecting Indigenous languages, investments in education, health, commemoration and efforts to support the safety and security of Indigenous women and girls, LGBTQ and Two-Spirit people are playing an essential role in rebuilding our relationships with First Nations, Inuit, and Métis,” she said.

The statement outlines recent changes such as the introduction of a National Day for Truth and Reconciliation, a change to Canada’s Oath of Citizenship that states commitment to respect the rights and treaties of Indigenous peoples, and the National Inquiry on Missing and Murdered Indigenous Women and Girls. The statement also highlights the introduction of Bill C-15, which “will accelerate progress in affirming the rights of Indigenous peoples in Canada’s laws and policies,” the statement reads.

Delva says she hopes to see Anglicans join in advocating for the adoption and implementation of UNDRIP via Bill C-15, which was tabled in December. “We have full support from ACIP [the Anglican Council of Indigenous Peoples] to have our folks begin to do advocacy on this, to begin calling MPs…. We lost [Bill] C-262”—an earlier attempt at legislating UNDRIP implementation—“and that was a real mark of where our country is really at. Now we have another go at it, and if it passes it will not be because the debate was so wonderful or they finally read a piece of research that changed their minds once and for all. It will be because of public pressure. Anglicans are [part of] the public, and we can be that pressure.”

“People ask me all the time, ‘What can we do?’ and I keep on telling them, ‘Let your MPs know you care,’ ” says MacDonald.

“If we don’t tell them that this is one of the most important things, if not the most important thing to us, they’re going to keep on giving us platitudes and no action…. The reality is, we have not impressed upon them that this matters. That’s the only [reason] that I can see why pipelines matter to them more than people mired in despair and poverty in their country. It’s astonishing to me that they can tolerate these kinds of conditions in their country! The only thing that tells me the reasons why they can tolerate it is because they don’t think anybody cares! So if Anglicans could be roused to compassion and anger, I think it would make a difference. I really think it would make a difference.”

It’s important for Anglicans to understand this kind of advocacy as part of their spirituality and baptismal covenant, says Delva. “To the people that say we shouldn’t get political, I say, we’re spiritual right now. This is our spiritual battle.”

A Cautionary Tale for the Hopeful

May 5, 2021
Rosalind Hughes
This is not over yet. Even as some of us take our first, tentative, steps (carefully, since our masks have fogged up our glasses and blurred the way) toward the altar rail, others are building funeral pyres. Millions mourn as those who cannot look forward to a new normal without the more-than-3-million lives left behind during this pandemic. Not to mention all of the other minor and major disasters, mountains, valleys, and cliff edges that life has to offer (along with its often spectacular views).

But this is a cautionary tale for the hopeful.

After the Flood, after the destruction of Sodom of Gomorrah, after the Exodus, after disaster and the narrow escape of grief, the claustrophobia of survival, the families of a number of our biblical ancestors seemed to be diverted into – that is, their appetites and attention were perverted into – stories that do not always bear telling in polite company. Incest and idolatry, drunkenness and discontent followed the lifting of a cloud like mosquitoes after rain.

Before disaster fell, we went about our lives of small despair and joy, pretending that each was within our grasp and our gift. During the catastrophe, numbed by the knowledge of how much of life – those little strands of biology – is beyond our control, we drifted. Emerging, are we tempted to wrest back our influence, that illusion of omnipotence, to become, as though we had ever been, masters of our own and others’ destiny?

Is this why violence seems to have flared up among us like fire before a stiff breeze? Do we reckon by force to retrieve the fruits of the tree that once tempted us to clothe ourselves as gods?

A danger recognized is not always a danger avoided, but it at least gives us half a chance to remember that our highest goal is not the pursuit of happiness but the discovery of the grace and mercy and loving-kindness, the grounding of God. It is not the pot of gold at the end of a rainbow that will sustain us, restore us, pave our way forward, but the much less tangible, untouchable yet multi-faceted grace of God.

Wiping glasses from the fog of breath and unwept tears, I pray that I may approach the altar this time with humility, with compassion for the grief that drags along behind me, with an ear to the shuffling footsteps of the ghosts of my ancestors, the communion of saints and sinners, to correct my direction; with knees to catch me when I stumble, and a Spirit to spin my curses into prayers too deep for words.
The Revd Rosalind C Hughes is the Rector of the Church of the Epiphany, Euclid, Ohio, and author of Whom Shall I Fear? Urgent questions for Christians in an age of violence (July 2021), and A Family Like Mine: biblical stories of love, loss, and longingRead more from Rosalind at rosalindchughes.com.
IN BRIEF . . .

These news briefs were featured in previous issues of "The Epistle"

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